Podcasts about shmini atzeret

On a day that mixes different emotions – being both a holiday and a day of remembrance, today's daf is dedicated to the memory of those who were tragically taken from us one year ago today. May our learning be an aliyah for their neshamot, a tribute to their lives, and a reflection of the strength and resilience of our people in the face of the unimaginable pain we have all experienced since that day.  From where does Beit Shammai learn that hatarat nedarim can be done with three regular people, since he doesn't hold by the gzeira shava of "ze hadavar" from slaughtering outside the Temple? Why was Tu B'av considered a day of celebration? The sages bring six different answers explaining what incident happened on that date to merit a celebration for generations.  Seven people together span all the generations, from Adam to Eliyahu Hanavi, who, based on tradition, never died. Who are they and how do we know each overlapped with the next?

As we approach the Yartzeit of October 7, to be observed this Thursday on Shmini Atzeret, we analyze two recent revelations about one of the reasons Hamas attacked when they did, based on Hamas meeting notes, and the experience of former hostage, Sapir Cohen. We then present the practical, concrete steps we need to take to protect ourselves from this danger, based on an article by Rabbi Yitzchak Blau. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

The body is responsible for natural functions whereas the soul is responsible for spiritual functions. Both fight for control of the emotions as we'll soon see. When the soul prevails, emotions gravitate to the right side of the heart but when the body prevails, the soul gravitates to the left. Wholeheartedness is perfect harmony between body and soul. The special day of Shmini Atzeret is conducive for just that.

Selevramos Sukot, la fiesta de las Kavanyas en el kalendario evreo, ke rekodran la proteksión del Dió en el desierto.¿Saves porke devemos kumer i selevrar en una suká o kavanya?Vos azemos musafires en la "Suká de Luz de Sefarad" onde bryian las kuatro espesies i selevramos esta importante festividad ke dura 8 días kon Shmini Atzeret y Simjá Torá( Fiesta de la alegría de la Torá). Es una festividad ke mos odrena el Dió. En la Torá Vayikrá, Levítico cap 23 dize "Avló Dió a Moshé diziendo: Avla a los ijos de Israel i ke el día séptimo del séptimo mes selevren la Fiesta de las Kavanyas, en eyias moraréis siete días, para ke sepan vuestros deshendientes ke en kavanyas moraron los ijos de Israel kuando los liveré de la Tierra de Egipto. Yo soy Vuestro Dió". Ofresemos kontarte ke signifika esta fiesta i kualas son sus leyes, komo fraguar una Suká o kavanya apta. Kurunamos el programa festivo en muestra Suká kon el kante "Durme mi alma donzeya", en la versión de Fortuna. ¡Sukot alegre!Escuchar audio

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Notes are here:https://esm.us/wp-content/uploads/2023/10/10.07.23-Service-Notes-Cong-TM-2.pdf______________________________________________________________Deuteronomy 32:2 My doctrine shall drop as the rain, my speech shall distil as thedew, as the small rain upon the tender grass, and as the showers upon the herb.Zechariah 14:9 The LORD will be King over all the earth. In that day the LORD willbe one, and his name one.Romans 15:10-12 Again he says, Rejoice, you Gentiles, with his people. Again,Praise the Lord, all you Gentiles! Let all the peoples praise him. Again, Isaiah says,There will be the root of Jesse, he who arises to rule over the Gentiles; in him theGentiles will hope.2 Peter 3:12,13 Looking for and hasting unto the coming of the day of God, whereinthe heavens being on fire shall be dissolved, and the elements shall melt with ferventheat? Nevertheless we, according to his promise, look for new heavens and a newearth, wherein dwells righteousness. 

Shabbat 7 Oct - 22 Tishrei SHMINI ATZERET Eighth Day by Busy Moms

This evening we consider the layer of Torah telling the story of Moshe, the man, and wonder why the passage in V'Eschanan, when God privately refuses to relent and allow Moshe to enter Israel, is included for everyone to know of Moshe's humiliation at being denied by God. We quote the superb writing of Dr. Aviva Zornberg, and quote Rabb Jonathan Sacks, and ORA Director, Keshet Star, to understand how this is Moshe's and God's greatest gift to us. We tell an enlightening story told to us by Rabbi Yisroel Weiss, chief rabbi of IDF, when a group from ADATH donated a Torah scroll to the Israeli Army. We question the accuracy and significance of the Zohar's statement that there are 600,000 letters in the Torah (there aren't). And we present an original understanding of the purpose of Shmini Atzeret, and the placement of Simchat Torah at the end of the High Holiday season, from Rabbi Yitzchak Mirski and Rabbi Mair Goldvicht. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions for feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

In connection with the debate between Rabbi Meir and Rabbi Yehuda, the Gemara quotes a mishna in Shekalim 7:4 regarding what one can do if one finds an animal near Jerusalem as it is suspected to have been designated for a sacrifice. The Mishna offers a suggestion of what one can do if the finder wants to keep the animal. However, Rabbi Oshaya has trouble understanding this solution. He and Rabbi Yochanan each offer different suggestions as to how to understand the Mishna. Rabbi Oshaya's explanation works with Rabbi Meir's opinion that if one purposely used hekdesh for his own means, he could turn it into chulin. However, a difficulty is raised against that, yet is resolved. Several other questions are raised about the Mishna until a proper understanding of the Mishna is brought.

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In connection with the debate between Rabbi Meir and Rabbi Yehuda, the Gemara quotes a mishna in Shekalim 7:4 regarding what one can do if one finds an animal near Jerusalem as it is suspected to have been designated for a sacrifice. The Mishna offers a suggestion of what one can do if the finder wants to keep the animal. However, Rabbi Oshaya has trouble understanding this solution. He and Rabbi Yochanan each offer different suggestions as to how to understand the Mishna. Rabbi Oshaya's explanation works with Rabbi Meir's opinion that if one purposely used hekdesh for his own means, he could turn it into chulin. However, a difficulty is raised against that, yet is resolved. Several other questions are raised about the Mishna until a proper understanding of the Mishna is brought.

Intimacy, why 2 days and holiday order, calendar dates, when Shabbat and Yomyov collide

This episode is also available as a blog post: https://theinchimdailybiblemeditation.wordpress.com/2022/10/16/theinc-him-daily-bible-meditation-october-10-post-shmini-atzeret-hoshanah-rabbah-celebrate-sukkot/ --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

This episode is also available as a blog post: https://theinchimdailybiblemeditation.wordpress.com/2022/10/16/theinc-him-daily-bible-meditation-october-16-full-text-shmini-atzeret-hoshanah-rabbah-celebrate-sukkot/ --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

A case was brought regarding a man who rented a millstone and in exchange for payment, he ground the wheat for the owner. When the owner became rich and no longer needed the services of the grinder, he wanted to get paid money for the rental of the millstone. Can he force him to pay the money? Can we learn the answer to this question from the case in our Mishna with the two husbands who are forced to pay the value of the food they committed to give the daughter? Can one distinguish between the cases? Orphans need to allow the widow of their father to stay in their house and feed her. If she returns to her father’s house, they do not need to feed her. In what situations do we make exceptions to these rules? The Gemara brings a braita that tells what happened when Rabbi Yehuda HaNasi died. First, he told his sons to take care of his wife and show respect for her. Isn’t this a Torah obligation? He wanted his candle to be lit, and his table and bed to be set. Why? Apparently, Rabbi Yehuda HaNasi would come back (from the dead) every Friday night until one particular incident that caused him to stop coming. He told his sons who would serve him. They thought he meant at his burial but since they predeceased him, they realize he meant in heaven. He then called the sages and told them not to eulogize him in the cities, how long to mourn for him before reopening the yeshivot, and that Shimon his son is wise and Gamliel his son will take over as the Nasi, and Chanina bar Chama will be the head of the yeshiva. Why did he tell them each of these things? What happened as a result of not allowing eulogies for him in the small villages? How long did they in fact mourn for him? Chanina bar Chama did not sit at the head right away – as he first let Rabbi Afas be the head as he was older. While Rabbi Afas was the head, Rabbi Chanina would sit outside and learn with Levi. Once he died, Levi had no one to learn with and went to Babylonia. When Rav saw him come, he immediately understood that Rabbi Afas had died and Rabbi Chanina had become the head. How did he know this? Why wasn’t Rabbi Chiya chosen? Rabbi Yehuda HaNasi then called in his children and passed on to them what they needed to know.

A case was brought regarding a man who rented a millstone and in exchange for payment, he ground the wheat for the owner. When the owner became rich and no longer needed the services of the grinder, he wanted to get paid money for the rental of the millstone. Can he force him to pay the money? Can we learn the answer to this question from the case in our Mishna with the two husbands who are forced to pay the value of the food they committed to give the daughter? Can one distinguish between the cases? Orphans need to allow the widow of their father to stay in their house and feed her. If she returns to her father’s house, they do not need to feed her. In what situations do we make exceptions to these rules? The Gemara brings a braita that tells what happened when Rabbi Yehuda HaNasi died. First, he told his sons to take care of his wife and show respect for her. Isn’t this a Torah obligation? He wanted his candle to be lit, and his table and bed to be set. Why? Apparently, Rabbi Yehuda HaNasi would come back (from the dead) every Friday night until one particular incident that caused him to stop coming. He told his sons who would serve him. They thought he meant at his burial but since they predeceased him, they realize he meant in heaven. He then called the sages and told them not to eulogize him in the cities, how long to mourn for him before reopening the yeshivot, and that Shimon his son is wise and Gamliel his son will take over as the Nasi, and Chanina bar Chama will be the head of the yeshiva. Why did he tell them each of these things? What happened as a result of not allowing eulogies for him in the small villages? How long did they in fact mourn for him? Chanina bar Chama did not sit at the head right away – as he first let Rabbi Afas be the head as he was older. While Rabbi Afas was the head, Rabbi Chanina would sit outside and learn with Levi. Once he died, Levi had no one to learn with and went to Babylonia. When Rav saw him come, he immediately understood that Rabbi Afas had died and Rabbi Chanina had become the head. How did he know this? Why wasn’t Rabbi Chiya chosen? Rabbi Yehuda HaNasi then called in his children and passed on to them what they needed to know.

This morning we discuss why Simchat Torah is at the end of Sukkot and not on Rosh Hashana. Based on the insight of Rabbi Yehuda Mirski, and a great story he tells, plus a dramatic lesson from Rabbi Mair Goldvicht, we trace the significance of the last Yom Tov of Sukkot, based on its name, Shmini Atzeret. I express my deep gratitude to every one of you for the Torah we studied together this past year, and the Torah we will study, God willing, this coming year. You enrich my life! Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://tinyurl.com/adathyoutube Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts - https://tinyurl.com/miningtheriches1 Spotify: https://tinyurl.com/miningtheriches3 Stitcher: https://tinyurl.com/miningtheriches4 Please contact Rabbi Whitman (rabbi@adath.ca) with any questions for feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Jewish law prohibits imposing a celebration onto an already joyful time – a rule known as “ein me'arvin simcha besimcha”. And yet, Simchat Torah, when we dance with the Torah scrolls having completed the reading of the entire Torah, appears to have been imposed onto the festival of Shmini Atzeret. Rabbi Dunner explains why this is not the case, and how Simchat Torah is the perfect vehicle for joy on Shmini Atzeret.

Study Guide Chagigah 9 Today’s daf is sponsored by Anne Mirsky in loving memory of her mother, Rhoda Polachek z"l. “She supported Jewish education and many organizations in Israel and the United States.” Today’s daf is sponsored by Bracha Stuart in loving memory of her dear brother, Aryeh Leib ben Simcha HaKohen (shlita) on his first yahrzeit which will be on  Shabbat. May his neshama have an Aliya and his memory be for a blessing. How does a make-up for a Chagigah sacrifice work? From where do we know that the Sukkot one can be made up even on Shmini Atzeret. The Gemara grapples with Rabbi Yochanan's approach to understanding the makeup of the Chagigah sacrifice based on other sugyot including a nazir and a zav. There are certain things that can't be rectified, such as, making up a Chagigah sacrifice once the holiday has ended. This is connected to a verse from Kohelet 1:15 that discussed things that can't be fixed and mixed opportunities. Other tanaim bring other examples that can be learned from this verse.  

Study Guide Chagigah 9 Today’s daf is sponsored by Anne Mirsky in loving memory of her mother, Rhoda Polachek z"l. “She supported Jewish education and many organizations in Israel and the United States.” Today’s daf is sponsored by Bracha Stuart in loving memory of her dear brother, Aryeh Leib ben Simcha HaKohen (shlita) on his first yahrzeit which will be on  Shabbat. May his neshama have an Aliya and his memory be for a blessing. How does a make-up for a Chagigah sacrifice work? From where do we know that the Sukkot one can be made up even on Shmini Atzeret. The Gemara grapples with Rabbi Yochanan's approach to understanding the makeup of the Chagigah sacrifice based on other sugyot including a nazir and a zav. There are certain things that can't be rectified, such as, making up a Chagigah sacrifice once the holiday has ended. This is connected to a verse from Kohelet 1:15 that discussed things that can't be fixed and mixed opportunities. Other tanaim bring other examples that can be learned from this verse.  

Pictures Shmuel held there are no laws of mourning on Shabbat. The rabbis said that Shmuel held that a mourner who engages in sexual relations is liable for death at the hands of God. Rav Papa questions this as it merely says one can’t do it, but never says anything about the death penalty. He corrects them by saying that one who cuts one’s hair and doesn’t rend one’s garments is liable to the death penalty as can be derived from verses in the Torah when Nadav and Avihu died. Rav Papa's son quotes Masechet Avel Rabati that tells the story of a mourner who engaged in sexual relations and was killed by a pig. Which mourning practices can be observed on Shabbat and which cannot? A distinction is made between private and public. Rav and Shmuel debate which are private and which are public. Shmuel also held that rending one’s garments is only performed upon hearing of the person’s death but not the next day. If so, why did Shmuel rend 13 different garments when Rav died? What are the other exceptions to the rule? Is one permitted to fix the clothing that one tore? On Shabbat one either changes out of the torn garments or moves the tear to the back. Rava says that one can wear the torn garment in its regular way in one’s house. Rav Yosef covered his head in his house in the way of the mourners. Both of these are considered keeping mourning practices in private which are permitted on Shabbat. According to Rav Gidel bar Menashia, Shmuel ruled like Rabban Gamliel in the Mishna who held that all the holidays including Rosh Hashana and Yom Kippur override shiva. Some say that his ruling was issued about infant burial. How many people need to bury the infant? An infant under 30 days is carried out by hand, over 30 days is put in a small coffin, over a year in a regular coffin, and according to Rabbi Akiva only if the child is two or has a body the size of a two-year-old. At thirty days a shura is done and the blessing of mourners and there is shiva. There is a debate regarding at what stage the community joins the funeral and the child is eulogized. It is regarding that debate that Rav Gidel passed down Shmuel’s psak. If one sat a day of shiva before Shavuot, when Shavuot ends, the mourner is considered at day fourteen as the holiday counts it as if shiva happened before and the one day of holiday counts as an additional seven days. The same is true for Rosh Hashana. Sukkot counts as 21 as Shmini Atzeret adds another 7. Kriya, revealing one’s shoulder after tearing and the meal called the seudat havraa are only for the actual mourners.

Pictures Shmuel held there are no laws of mourning on Shabbat. The rabbis said that Shmuel held that a mourner who engages in sexual relations is liable for death at the hands of God. Rav Papa questions this as it merely says one can’t do it, but never says anything about the death penalty. He corrects them by saying that one who cuts one’s hair and doesn’t rend one’s garments is liable to the death penalty as can be derived from verses in the Torah when Nadav and Avihu died. Rav Papa's son quotes Masechet Avel Rabati that tells the story of a mourner who engaged in sexual relations and was killed by a pig. Which mourning practices can be observed on Shabbat and which cannot? A distinction is made between private and public. Rav and Shmuel debate which are private and which are public. Shmuel also held that rending one’s garments is only performed upon hearing of the person’s death but not the next day. If so, why did Shmuel rend 13 different garments when Rav died? What are the other exceptions to the rule? Is one permitted to fix the clothing that one tore? On Shabbat one either changes out of the torn garments or moves the tear to the back. Rava says that one can wear the torn garment in its regular way in one’s house. Rav Yosef covered his head in his house in the way of the mourners. Both of these are considered keeping mourning practices in private which are permitted on Shabbat. According to Rav Gidel bar Menashia, Shmuel ruled like Rabban Gamliel in the Mishna who held that all the holidays including Rosh Hashana and Yom Kippur override shiva. Some say that his ruling was issued about infant burial. How many people need to bury the infant? An infant under 30 days is carried out by hand, over 30 days is put in a small coffin, over a year in a regular coffin, and according to Rabbi Akiva only if the child is two or has a body the size of a two-year-old. At thirty days a shura is done and the blessing of mourners and there is shiva. There is a debate regarding at what stage the community joins the funeral and the child is eulogized. It is regarding that debate that Rav Gidel passed down Shmuel’s psak. If one sat a day of shiva before Shavuot, when Shavuot ends, the mourner is considered at day fourteen as the holiday counts it as if shiva happened before and the one day of holiday counts as an additional seven days. The same is true for Rosh Hashana. Sukkot counts as 21 as Shmini Atzeret adds another 7. Kriya, revealing one’s shoulder after tearing and the meal called the seudat havraa are only for the actual mourners.

Study Guide Taanit 4 Today’s daf is sponsored by Mitzi Geffen in loving memory of her father Jack Lock, of Harrisburg PA, who passed away one year ago, 3 months shy of his 100th birthday. “He was an avid Zionist and so proud that all 4 of his children made Aliya to Israel, and that his “tribe” grew during his lifetime to nearly 100 family members, spanning 3 generations all in Israel. He was a generous and loving father, father-in-law, grandfather and great-grandfather, uncle and brother who is sorely missed.”  Today’s daf is also anonymously sponsored for the refuah shleima of Miriam Bat Malka. The Gemara mentions several different statements regarding Talmudic scholars. In another statement, we are told that there were three people who asked something inappropriately of God. Two were answered fairly and one unfairly - Eliezer the servant of Avraham and Shaul in the battle with Goliath, and Yiftach. What could Yiftach have done to save his daughter? A verse is brought to emphasize that God never intended for Yiftach to slaughter his daughter. Another rabbis says that the Jewish people also asked inappropriately on two occasions. They asked that God be like the rain, which isn’t always good (as in the summer months). They were answered fairly that God will be to them like dew which is a blessing all year round. There was a second request as well. Are the times for requesting rain and praising God about rain the same? This is an issue that is not one hundred percent clear. There is a contradiction in the words of Rabbi Yehuda between our Mishna and the next Mishna. In our Mishna it is written that we stop mentioning rain on the first day of Pesach. In the next Mishna it says we stop asking for rain at the end of Pesach. The Gemara brings four resolutions but rejects three of them and concludes that these are two different traditions about what Rabbi Yehuda said.  It was said that Rabbi Yochanan ruled like Rabbi Yehuda, that we mention rain on Shmini Atzeret. This contradicts his student, Rabbi Elazar, who ruled like Rabban Gamliel that we ask for rain on the 7th of Marcheshvan. Is this really a contradiction? And if so, how can it be resolved? Outside of Israel when the eighth day of Shmini Atzeret is possibly the 7th day of Sukkot, when do we mention rains in our prayer?

Study Guide Taanit 4 Today’s daf is sponsored by Mitzi Geffen in loving memory of her father Jack Lock, of Harrisburg PA, who passed away one year ago, 3 months shy of his 100th birthday. “He was an avid Zionist and so proud that all 4 of his children made Aliya to Israel, and that his “tribe” grew during his lifetime to nearly 100 family members, spanning 3 generations all in Israel. He was a generous and loving father, father-in-law, grandfather and great-grandfather, uncle and brother who is sorely missed.”  Today’s daf is also anonymously sponsored for the refuah shleima of Miriam Bat Malka. The Gemara mentions several different statements regarding Talmudic scholars. In another statement, we are told that there were three people who asked something inappropriately of God. Two were answered fairly and one unfairly - Eliezer the servant of Avraham and Shaul in the battle with Goliath, and Yiftach. What could Yiftach have done to save his daughter? A verse is brought to emphasize that God never intended for Yiftach to slaughter his daughter. Another rabbis says that the Jewish people also asked inappropriately on two occasions. They asked that God be like the rain, which isn’t always good (as in the summer months). They were answered fairly that God will be to them like dew which is a blessing all year round. There was a second request as well. Are the times for requesting rain and praising God about rain the same? This is an issue that is not one hundred percent clear. There is a contradiction in the words of Rabbi Yehuda between our Mishna and the next Mishna. In our Mishna it is written that we stop mentioning rain on the first day of Pesach. In the next Mishna it says we stop asking for rain at the end of Pesach. The Gemara brings four resolutions but rejects three of them and concludes that these are two different traditions about what Rabbi Yehuda said.  It was said that Rabbi Yochanan ruled like Rabbi Yehuda, that we mention rain on Shmini Atzeret. This contradicts his student, Rabbi Elazar, who ruled like Rabban Gamliel that we ask for rain on the 7th of Marcheshvan. Is this really a contradiction? And if so, how can it be resolved? Outside of Israel when the eighth day of Shmini Atzeret is possibly the 7th day of Sukkot, when do we mention rains in our prayer?

Study Guide Taanit 3 What are the different possibilities to derive the source for the water libations on Sukkot? In the Mishna in Sukka, it says that we are obligated to do the water libations all seven days. That doesn’t seem to match any of the opinions in the braita which lists the possibilities for what day we begin to mention the rains in our prayers. Is the Rabbi Yehoshua quoted by Rabbi Yehuda in the braita (we begin only at musaf of Shmini Atzeret) the same Rabbi Yehoshua mentioned also in the braita (we begin in Shmini Atzeret)? They conclude that it is not the same as the opinions don’t match – why would Rabbi Yehoshua wait until musaf? Dew and winds and also clouds are not like rains because they are always in nature and God does not stop them from coming. Therefore we do not have to mention these in our prayers, but if we want to, we can. Is it really true that they are constants? Wind after the rain, sun after the rain, snow, etc. strengthen the positive effects of the rain on the crops. But other things such as lightning and being partly cloudy after the rains are considered to be bad for the crops.

Study Guide Taanit 3 What are the different possibilities to derive the source for the water libations on Sukkot? In the Mishna in Sukka, it says that we are obligated to do the water libations all seven days. That doesn’t seem to match any of the opinions in the braita which lists the possibilities for what day we begin to mention the rains in our prayers. Is the Rabbi Yehoshua quoted by Rabbi Yehuda in the braita (we begin only at musaf of Shmini Atzeret) the same Rabbi Yehoshua mentioned also in the braita (we begin in Shmini Atzeret)? They conclude that it is not the same as the opinions don’t match – why would Rabbi Yehoshua wait until musaf? Dew and winds and also clouds are not like rains because they are always in nature and God does not stop them from coming. Therefore we do not have to mention these in our prayers, but if we want to, we can. Is it really true that they are constants? Wind after the rain, sun after the rain, snow, etc. strengthen the positive effects of the rain on the crops. But other things such as lightning and being partly cloudy after the rains are considered to be bad for the crops.

Imagine a friend or loved one comes to see you with a problem. They are wrestling with a dilemma. Should I stay where I am at in my current job, or should I take a risk and take a new job? Should I break up with my current boyfriend or girlfriend? Should we be open to moving cities, to starting all over again? Somebody offended me. Should I talk to the person, or do I let it go? They are open to your advice. They are seeking your wisdom. Now further imagine that having heard their take on their dilemma, you have an opinion on the merits of what they might do. How we can be most helpful to the person who turns to us? Adam Grant, a professor at Penn, recently posted a teaching about the difference between what he calls good mentors and great mentors: Good mentors share lessons from their experience. Great mentors help you crystallize lessons from your experience. Good mentors give useful answers. Great mentors help you ask better questions. Good mentors walk you through their path. Great mentors help you identify your path.

Study Guide Beitzah 28 Is it permissible to weigh meat for sale on a Yom Tov? Under what conditions? And what are the different opinions? Rabbi Chiya and Rabbi Shimon the son of Rebbe divided meat between each other by weighing each piece against the other to make sure it was divided evenly. According to whose opinion did they rule as it doesn’t match either opinion in the Mishnah. Apparently, it was according to Rabbi Yehoshua whose opinion is presented in a braita. Rav Yosef ruled like him as in the case of the firstborn animal who had a blemish, they ruled that it was possible to weigh a portion against a portion, even though it was forbidden to weigh it with weights. But Abaye argues that it is not clear whether the firstborn can be compared to weighing on a Yom Tov as the issues are not the same. In addition, another difficulty is raised against this case as it was described as it does not seem that Rabbi Chiya and Rabbi Shimon the son of Rebbe would be so exacting with each other to weigh the meat and therefore the Gemara concludes that it was probably one of them with someone else. According to the Mishnah, it is forbidden to sharpen a knife but it is permissible to rub two knives against each other. Rav Huna says that the Mishnah is referring to sharpening it on a stone vessel but it would be permitted on a wooden one. There are four versions of what Rav Yehuda said in the name of Shmuel – he either limited the first part of the words of Rav Huna, or the last part of his words or the first part of the Mishnah or the last part of the Mishnah and thus each version reaches a different conclusion about what kind of come to different conclusions about what kind of sharpening is allowed/forbidden and for what purpose (to sharpen or remove the fat). The one who allowed the sharpening of the knife was Rabbi Yehuda, who permitted on Yom Tov not only food preparation but also actions that facilitated the food preparation. The rabbis did not permit that. Although many ruled like Rabbi Yehuda, they did not want to teach publicly that it is permissible to sharpen a knife on a Yom Tov. How do Rabbi Yehuda and the rabbi derive their opinions from the verses in the Torah?  Is it permitted to repair a broken skewer? Is it permissible to move a skewer after grilling? This is one of a few laws recited by Rav Malkiyo. The Gemara brings up a controversy as to which cases were recited by Rabbi Malkiyo and which by Rabbi Malkia.

Study Guide Beitzah 28 Is it permissible to weigh meat for sale on a Yom Tov? Under what conditions? And what are the different opinions? Rabbi Chiya and Rabbi Shimon the son of Rebbe divided meat between each other by weighing each piece against the other to make sure it was divided evenly. According to whose opinion did they rule as it doesn’t match either opinion in the Mishnah. Apparently, it was according to Rabbi Yehoshua whose opinion is presented in a braita. Rav Yosef ruled like him as in the case of the firstborn animal who had a blemish, they ruled that it was possible to weigh a portion against a portion, even though it was forbidden to weigh it with weights. But Abaye argues that it is not clear whether the firstborn can be compared to weighing on a Yom Tov as the issues are not the same. In addition, another difficulty is raised against this case as it was described as it does not seem that Rabbi Chiya and Rabbi Shimon the son of Rebbe would be so exacting with each other to weigh the meat and therefore the Gemara concludes that it was probably one of them with someone else. According to the Mishnah, it is forbidden to sharpen a knife but it is permissible to rub two knives against each other. Rav Huna says that the Mishnah is referring to sharpening it on a stone vessel but it would be permitted on a wooden one. There are four versions of what Rav Yehuda said in the name of Shmuel – he either limited the first part of the words of Rav Huna, or the last part of his words or the first part of the Mishnah or the last part of the Mishnah and thus each version reaches a different conclusion about what kind of come to different conclusions about what kind of sharpening is allowed/forbidden and for what purpose (to sharpen or remove the fat). The one who allowed the sharpening of the knife was Rabbi Yehuda, who permitted on Yom Tov not only food preparation but also actions that facilitated the food preparation. The rabbis did not permit that. Although many ruled like Rabbi Yehuda, they did not want to teach publicly that it is permissible to sharpen a knife on a Yom Tov. How do Rabbi Yehuda and the rabbi derive their opinions from the verses in the Torah?  Is it permitted to repair a broken skewer? Is it permissible to move a skewer after grilling? This is one of a few laws recited by Rav Malkiyo. The Gemara brings up a controversy as to which cases were recited by Rabbi Malkiyo and which by Rabbi Malkia.

Okay now we're really into the deep-cut holidays. The last of the high holidays is the most mysterious, when we finish reading the Torah, pray for rain and dance like mad. Our questions: 1. Why is there a holiday about nothing? 2. What happens at the end of the Torah? 3. Have you ever seen the rain? / What's rain got to do with it? 4. Why do we dance?

Study Guide Sukkah 55 Today’s daf is sponsored by David Tannor in honor of his wife, Naomi Shamah Esses. “I am so proud of you for having started and staying with daf yomi. B”H may we merit to share many more anniversaries together, ever increasing our study of Torah and basking in its light.” And for the yahrzeit of Yisrael Meir ben Aryeh Zev ha-Kohen, Rabbi Yisrael Meir ha-Kohen Kagan Chofetz Chaim which will be tomorrow.The gemara raises three questions against Rabbi Acha Bar Hanina’s position, that when there are several additional sacrifices, nine blasts are blown for each one. One is resolved, however the others remain difficult. But if Rabbi Acha relied on a verse and a braita, then how can one say that his opinion is difficult? The braita must be understood in a different manner. What do you say in the prayer abroad on the intermediary days of the holiday as it is unclear which day it actually is? Three opinions are presented in the Gemara - either skipping the second day or the seventh day or saying two every day. How was the sacrificial work on Sukkot divided into shifts by the mishmarot kehuna, the priestly groups? Every day the division was different because the number of bull offerings dropped every day by one. Rebbi and the rabbis disagree about the lottery for the bull on Shemini Atzeret - is it clear that the mishna holds by Rebbi or can it also be explained according to the rabbis? The seventy bulls sacrificed on the Sukkot are representative of the seventy nations and the one bull on Shmini Atzeret is representative of the Jewish people - and the Gemara brings a parable foo this idea. What priestly gifts were distributed to each shift on holidays and which gifts were intended only for that week’s shift? Where is this learned from?

Study Guide Sukkah 55 Today’s daf is sponsored by David Tannor in honor of his wife, Naomi Shamah Esses. “I am so proud of you for having started and staying with daf yomi. B”H may we merit to share many more anniversaries together, ever increasing our study of Torah and basking in its light.” And for the yahrzeit of Yisrael Meir ben Aryeh Zev ha-Kohen, Rabbi Yisrael Meir ha-Kohen Kagan Chofetz Chaim which will be tomorrow.The gemara raises three questions against Rabbi Acha Bar Hanina’s position, that when there are several additional sacrifices, nine blasts are blown for each one. One is resolved, however the others remain difficult. But if Rabbi Acha relied on a verse and a braita, then how can one say that his opinion is difficult? The braita must be understood in a different manner. What do you say in the prayer abroad on the intermediary days of the holiday as it is unclear which day it actually is? Three opinions are presented in the Gemara - either skipping the second day or the seventh day or saying two every day. How was the sacrificial work on Sukkot divided into shifts by the mishmarot kehuna, the priestly groups? Every day the division was different because the number of bull offerings dropped every day by one. Rebbi and the rabbis disagree about the lottery for the bull on Shemini Atzeret - is it clear that the mishna holds by Rebbi or can it also be explained according to the rabbis? The seventy bulls sacrificed on the Sukkot are representative of the seventy nations and the one bull on Shmini Atzeret is representative of the Jewish people - and the Gemara brings a parable foo this idea. What priestly gifts were distributed to each shift on holidays and which gifts were intended only for that week’s shift? Where is this learned from?

Study Guide Sukkah 48 Today’s daf is sponsored by Dr. Daniel and Sara Berelowitz in honor of the marriage of Shevi Berelowitz to Jacob Namrow today. And by Mendel Rosbi in honor of his wife Chana Shacham-Rosbi on the occasion of her 35th birthday and her becoming a Yoetzet Halacha. There is a braita to strengthen the opinion that we say shehechiyanu on Shemini Atzeret - there it is written that Shemini Atzeret is different in six ways and the acronym is Pz”r Ksh”v – P-payis- lottery, Z-zman - shehechiyanu, R-regel-holiday, K-karban - sacrifice, S-shir - song and B-bracha. One says Hallel and is required to fulfill the mitzva of simcha, eating sacrificial meat, on all eight days. How do you learn that there is an obligation of simcha even on Shmini Atzeret? What do you do on the seventh day of Sukkot after one has finished eating the last meal? Why? If one has no place inside one’s house to eat and needs the sukkah to eat on Shmini Atzeret, what does on do to make it clear that he/she is not sitting there to observe the mitzva of sitting in a sukkah? What difference is there in this matter between the people of Eretz Yisrael and the people living abroad? How would they do the water libations on Sukkot? From where did they bring the water? How much water did they bring? What route would the kohen take? Where would he pour the water? The one who poured the water would raise his hands because once there was a case where the kohen was a Sadducee and instead of pouring the water on the altar, he poured the water on his feet because the Sadducees claimed that there is no mitzvah of water libations. In response, the people stoned him with etrogs. What would they do differently on Shabbat? The gemara brings up an argument between two heretics whose names were "Sasson" and "Simcha". Each one brought verses with their name to show that he is better than the other. There is another dialogue between a heretic named Sasson and Rabbi Avahu. In the Temple, the kohanim would always turn to the right except for three instances and one of them is the water libations. Why? According to Rabbi Yehuda, the vessels on the altar into which the water and wine were poured were blackened - why? Why were the holes in the cups where the water and wine were poured of different sizes? Does the mishna that describes it follow the opinion of Rabbi Yehuda or the rabbis? The gemara tells a more detailed version of the story of the Sadducee who poured the water on his feet and tells that on that day the corner of the altar was damaged by the pelting and there fixed it with salt so that an altar would not appear damaged.

Study Guide Sukkah 48 Today’s daf is sponsored by Dr. Daniel and Sara Berelowitz in honor of the marriage of Shevi Berelowitz to Jacob Namrow today. And by Mendel Rosbi in honor of his wife Chana Shacham-Rosbi on the occasion of her 35th birthday and her becoming a Yoetzet Halacha. There is a braita to strengthen the opinion that we say shehechiyanu on Shemini Atzeret - there it is written that Shemini Atzeret is different in six ways and the acronym is Pz”r Ksh”v – P-payis- lottery, Z-zman - shehechiyanu, R-regel-holiday, K-karban - sacrifice, S-shir - song and B-bracha. One says Hallel and is required to fulfill the mitzva of simcha, eating sacrificial meat, on all eight days. How do you learn that there is an obligation of simcha even on Shmini Atzeret? What do you do on the seventh day of Sukkot after one has finished eating the last meal? Why? If one has no place inside one’s house to eat and needs the sukkah to eat on Shmini Atzeret, what does on do to make it clear that he/she is not sitting there to observe the mitzva of sitting in a sukkah? What difference is there in this matter between the people of Eretz Yisrael and the people living abroad? How would they do the water libations on Sukkot? From where did they bring the water? How much water did they bring? What route would the kohen take? Where would he pour the water? The one who poured the water would raise his hands because once there was a case where the kohen was a Sadducee and instead of pouring the water on the altar, he poured the water on his feet because the Sadducees claimed that there is no mitzvah of water libations. In response, the people stoned him with etrogs. What would they do differently on Shabbat? The gemara brings up an argument between two heretics whose names were "Sasson" and "Simcha". Each one brought verses with their name to show that he is better than the other. There is another dialogue between a heretic named Sasson and Rabbi Avahu. In the Temple, the kohanim would always turn to the right except for three instances and one of them is the water libations. Why? According to Rabbi Yehuda, the vessels on the altar into which the water and wine were poured were blackened - why? Why were the holes in the cups where the water and wine were poured of different sizes? Does the mishna that describes it follow the opinion of Rabbi Yehuda or the rabbis? The gemara tells a more detailed version of the story of the Sadducee who poured the water on his feet and tells that on that day the corner of the altar was damaged by the pelting and there fixed it with salt so that an altar would not appear damaged.

Outside of Israel where the eighth day of the holiday is possibly the seventh (as they didn’t know exactly when the new moon was declared in Israel), do you sit in the Sukkah? There is a debate between Rabbi Yochanan and Rav. There are two different versions brought – each one understands differently - what exactly is the controversy over? Is it regarding sitting in the sukkah or making the blessing? And each one version concludes with the decision of Rav Yosef.  The gemara concludes that one sits in the sukkah and does not make a blessing. Rabbi Yochanan says that we say shehechiyanu on Shmini Atzeret, the eighth day of the holiday as it is a separate holiday. The gemara brings four opinions explaining how we see that it is different (One is a list of laws that are different and the others derive from verses in the Torah). Why is it not similar to the seventh of Pesach that differs from the first day of Pesach, yet we do not say shehechiyanu? The gemara tries to prove Rabbi Yochanan’s opinion from a braita but it is rejected. The gemara discusses the opinion of Rabbi Yehuda regarding the requirement to stay overnight in Jerusalem on Shmini Atzeret (that was mentioned in the braita) and question it from another source. When they answer the question, they try to prove the answer from a mishna in Bikurim, but the proof is rejected. In the end, they say that there is a dispute among amoraim as to whether or not to say shehechiyanu on Shmini Atzeret but they rule that one should say it.

Outside of Israel where the eighth day of the holiday is possibly the seventh (as they didn’t know exactly when the new moon was declared in Israel), do you sit in the Sukkah? There is a debate between Rabbi Yochanan and Rav. There are two different versions brought – each one understands differently - what exactly is the controversy over? Is it regarding sitting in the sukkah or making the blessing? And each one version concludes with the decision of Rav Yosef.  The gemara concludes that one sits in the sukkah and does not make a blessing. Rabbi Yochanan says that we say shehechiyanu on Shmini Atzeret, the eighth day of the holiday as it is a separate holiday. The gemara brings four opinions explaining how we see that it is different (One is a list of laws that are different and the others derive from verses in the Torah). Why is it not similar to the seventh of Pesach that differs from the first day of Pesach, yet we do not say shehechiyanu? The gemara tries to prove Rabbi Yochanan’s opinion from a braita but it is rejected. The gemara discusses the opinion of Rabbi Yehuda regarding the requirement to stay overnight in Jerusalem on Shmini Atzeret (that was mentioned in the braita) and question it from another source. When they answer the question, they try to prove the answer from a mishna in Bikurim, but the proof is rejected. In the end, they say that there is a dispute among amoraim as to whether or not to say shehechiyanu on Shmini Atzeret but they rule that one should say it.

Welcome to the Daily Daf Differently. In this episode, Rabbi Robert Scheinberg looks at Masechet Sukkah Daf 47. What is the holiday of Shmini Atzeret? What makes it different from the rest of Sukkot — and in what ways does it resemble the rest of Sukkot? (And should we even refer to “the rest of” […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Robert Scheinberg looks at Masechet Sukkah Daf 47. What is the holiday of Shmini Atzeret? What makes it different from the rest of Sukkot — and in what ways does it resemble the rest of Sukkot? (And should we even refer to “the rest of” […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Robert Scheinberg looks at Masechet Sukkah Daf 47. What is the holiday of Shmini Atzeret? What makes it different from the rest of Sukkot — and in what ways does it resemble the rest of Sukkot? (And should we even refer to “the rest of” […]

Chapter 27 of Tehillim is packed with powerful messages, but why are those messages particularly relevant for the period between Elul and Shmini Atzeret? Take Ten to find out. 

There are a number of issues upon which Rabbi Eliezer and the rabbis disagree. Is one obligated to eat 14 meals in the sukkah? Can one make up the first meal on Shmini Atzeret (or possibly on all other days of Sukkot) if one missed eating that meal in the sukkah? IF one can make it up, how is that done? Can one move from sukkah to sukkah during the holiday or does one need to eat in the same sukkah? Can one build a sukkah on Chol HaMoed? Can one fulfill one’s obligation in someone else’s sukkah? Can one leave one’s house on the holiday or does one need to stay home and be happy with one’s wife and family as per the verse in the Torah? The gemara looks for the reason for these laws and raises several questions against Rabbi Eliezer.

There are a number of issues upon which Rabbi Eliezer and the rabbis disagree. Is one obligated to eat 14 meals in the sukkah? Can one make up the first meal on Shmini Atzeret (or possibly on all other days of Sukkot) if one missed eating that meal in the sukkah? IF one can make it up, how is that done? Can one move from sukkah to sukkah during the holiday or does one need to eat in the same sukkah? Can one build a sukkah on Chol HaMoed? Can one fulfill one’s obligation in someone else’s sukkah? Can one leave one’s house on the holiday or does one need to stay home and be happy with one’s wife and family as per the verse in the Torah? The gemara looks for the reason for these laws and raises several questions against Rabbi Eliezer.

Shmini Atzeret

Shmini Atzeret 5781

Shmini Atzeret - La festividad que complementa a Iom Kipur, un día único! La profundidad del día basado al Zohar

Los grandes invitados! Shmini Atzeret - Shlomo Hamelej y el Rebe Anterior Simjat Torá El Rebe!

Likutéi Sijot, vol. 2, Shmini Atzeret & Simjat Tora, Javruta - Tuvia Schmukler Support this podcast

Likutéi Sijot, vol. 2, Shmini Atzeret & Simjat Tora, Resumen - Tuvia Schmukler Support this podcast

We entered Rosh Hashanah and declared that Hashem is our King and we are His subjects, allowing us to move into Yom Kippur so we could reflect on our previous year and discern when our thoughts, words, and actions were not congruent with that truth. And now it is time to enter our Sukkahs, designed like His arm reaching around us and holding us close. It's time to recalibrate back to the truth that the only power is the Almighty and that what is central to our lives is not our careers, politics, and other material pursuits, but simply to serve the King by fulfilling his Torah. In this episode, Rabbi Aryeh Wolbe explains why Rosh Hashanah, Yom Kippur, Sukkot, Hoshana Raba, Shmini Atzeret, and Simchat Torah are all connected and much, much more.  This podcast was recorded for the Shema Podcast by Dan Kullman, President of TORCH, and joined with Rabbi Aryeh Wolbe, Executive Director of TORCH. Recorded on September 29, 2020, in Houston, Texas Please visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/support.php. Thank you! Please send your questions or comments to awolbe@torchweb.org Also, listen to the other podcasts available from TORCH at www.TORCHpodcasts.com ★ Support this podcast ★ ★ Support this podcast ★

Day 20A Hoshana Raba, Shmini Atzeret, Simchas Torah R' Levinger by Mayanot

Sermon given by Rabbi David Wolpe in Ziegler Sanctuary at Sinai Temple.